What is your occupation? Genesis 47:3 Pharaoh's question to the brethren of Joseph S. Coates, M. A. I. Evidently implying THAT EACH OF US HAS, OR IS INTENDED TO HAVE, AN "OCCUPATION." Now the word "occupation," in its primary meaning, signifies "employment" or "business"; and the text leads us to infer that each individual amongst us has some such employment or business, for the due discharge of which we are accountable to Him whose Providence has imposed it upon us. Had man been sent into the world with no other object than merely to spend a few days or years in this fleeting scene, and then to pass off the stage of life and cease for ever to exist, the question as to any occupation he might have need never be raised. The more easily and pleasantly such a life could be got over, the better. With regard to the things of the present life, hear what the Scriptures declare: "Seest thou a man," says Solomon, "diligent in his business, he shall stand before kings; he shall not stand before mean men" ( Proverbs 22:29 ). The Apostle Paul, while urging the Romans to "fervency of spirit in the service of God," enforces the important admonition to be "not slothful in business" ( Romans 12:11 ). If from precepts we pass on to examples, we find the duty of " diligence in business" strikingly set before us in the conduct of the holy men of old, the saints and servants of the Lord. And surely, brethren, with regard to things of infinitely higher moment, it must be needless to remind professing Christians that they have a word entrusted to them, an "occupation" which demands unwearied attention, incessant watchfulness, and fervent prayer. Throughout, by precept as well as by example, we are urged to "work out our salvation with fear and trembling" ( Philippians 2:12 ). II. To inquire into THE NATURE OF THIS OCCUPATION WITH RESPECT TO DIFFERENT CLASSES OF INDIVIDUALS. Altogether unoccupied we cannot be: if the service of God does not engage our attention, the service of Satan will. But when the question is proposed — "What is your occupation?" from how few, comparatively, have we the comfort of receiving the reply — "I am occupied about my Father's business!" Now, let us take a brief review of some of the various occupations in which different individuals are engaged. 1. Look at the man whose whole time is taken up in the accumulation of earthly riches and possessions, and ask him what is his occupation? He will tell you of the labour and fatigue which he has undergone, in search of his much-loved idols, and what reward can such a man expect, in return for all his worldly and selfish schemes? Truly, except he repent, he will find that he has been only "treasuring up unto himself wrath against the day of wrath and revelation of the righteous judgment of God." 2. Look, again, at the man whose thoughts and time are engrossed with the pursuit of worldly ambition and consequence; and ask him what is his occupation? He will answer that his great object is to get himself a name upon earth. Truly may they be said to grasp at a shadow, and soon lose the reality. "Them that honour Me," says God, "I will honour; and they that despise Me" — however high they may stand with the world — "shall be lightly esteemed" ( 1 Samuel 2:30 ). 3. Look, once again, at the man whose whole time is devoted to earthly pleasures and sinful enjoyments, and ask him "what is his occupation." His course of life answers for itself. You see him busied in the frivolous and unprofitable amusements of the world, and eagerly pursuing its vanities and follies. "What fruit have ye in those things whereof ye have cause to be ashamed? for the end of those things is death" ( Romans 6:21 ). But now, go and ask the Christian "what is his occupation." "This," he will say, "this is my occupation, and these are the happy fruits of it; I have tried God, and I have not found Him a hard master: I have put His promises to the proof, and not one of them has failed; I now know that He 'is able to do exceeding abundantly above all that I could ask or think.' In His blessed service, therefore, through Divine grace, will I be occupied henceforth and for ever." Let this occupation be yours. ( S. Coates, M. A. ) On occupation T. Gisborne, M. A. Activity is the life of nature. The planets rolling in their orbits, the earth revolving on her axis; the atmosphere purified by winds, the ocean by tides; the vapours rising from the ground and returning in freshening flowers, exhaled from the sea, and poured again by rivers into its bosom, proclaim the universal law. Turn to animated existence. See the air, the land, and the waters in commotion with countless tribes eagerly engaged in attack, in defence, in the construction of habitations, in the chase of prey, in employment suited to their sphere and conducive to their happiness. Is man born an exception to the general rule? Man is born to labour. For labour, man while yet innocent was formed ( Genesis 2:15 ). To that exertion which was ordained to be a source of unmitigated delight, painful contention and overwhelming fatigue, when man apostatised from his God, were superadded ( Genesis 3:17, 18 ). In the early years of the world employments now confined to the lowest classes were deemed not unbecoming persons of the most elevated rank. From every individual in his dominions, and from each according to his vocation, Pharaoh looked for diligent exertion. From every, individual among us, as throughout His boundless empire, the supreme Lord of all demands habitual labour in the daily employment of the talents entrusted to our management. Let us then, in the first place, contemplate the motives under the guidance of which we are, each of us, to labour: secondly, some of the general lines of human labour as connected with their attendant temptations; and thirdly, the principal benefits immediately resulting from occupation. I. WHATSOEVER YE DO, DO ALL TO THE GLORY OF GOD. Behold the universal motive of a Christian! Through the exuberance of the free bounty of God. To whom ought the gift to be consecrated? To Him who bestowed it. For whose glory ought it to be employed? For the glory of the Giver. To live unto Christ is to glorify God. To glorify God through Christ with your body and your spirit, which are His, is the appointed method of attaining the salvation which Christ has purchased. II. ADVERT TO THE GENERAL LINES OF HUMAN LABOUR, AND TO THEIR ATTENDANT TEMPTATIONS. III. Consider briefly SOME OF THE BENEFITS RESULTING TO THE INDIVIDUAL FROM OCCUPATION; and you will confess that, if God enjoined labour as a judgment, he enjoined it also in mercy. 1. Labour, in the first place, not only is the medium of acquisition; but naturally tends to improvement. Whether the body is to be strengthened or the mind to be cultivated; by the labour of to-day are augmented the faculties of attaining similar objects to-morrow. 2. Labour is, in the next place, a powerful preservative from sin. The unoccupied hand is a ready instrument of mischief. 3. Occupation, originating in Christian principles and directed to Christian purposes, is essential, not only to the refreshing enjoyment of leisure (for the rest that refreshes is rest after toil); but to the acquisition of genuine composure, of serenity of conscience, of that peace of God which passeth all understanding. IV. LET NOT OUR INVESTIGATIONS BE CLOSED WITHOUT SOME BRIEF AND PRACTICAL REMARKS. 1. Consider with attention proportioned to the importance of the subject the universal obligation to labour. If you wish to withdraw your shoulder from the burden; suspect the soundness of your Christian profession. For those whom you love, even at the desire of those whom you love, you delight to labour. Do you love God, and loiter when He commands you to work for Him? 2. Be frequent in proposing to yourself the inquiry, "What is my occupation?" Satisfy yourself, not merely that you are occupied in employments acceptable to God. To labour in trifles is not Christian occupation. To labour in sin is to labour for the devil. ( T. Gisborne, M. A. ) Occupation J. Edgar Henry, M. A. I. OUR NEED OF AN OCCUPATION. Divine provision implies human need. It also measures and meets it. 1. Economically. Work is to the race an absolute condition of existence. Since the fall the ground yields a full fruit only to labour ( Genesis 3:17, 19 ). Only on condition that he works can man be fed ( Proverbs 6:6, 10 ). Idleness is an anomaly, a blunder, and a sin. 2. Physiologically. The health and growth of our powers depend on it. The body was not made to be still. It requires motion, and craves for it. A mind inert becomes enfeebled, whereas intellectual activity tends to intellectual strength. So also in the spiritual ,department: the spiritual nature grows by exercise, and languishes in inactivity. Opportunities of loving increase the capacity to love. 3. Morally: Idleness is the natural ally of immorality. The laziest lives are notoriously the most vicious. Good, honest work has a double action. It keeps down appetite and it keeps out of temptation's way. II. THE OCCUPATION WE NEED. Occupation, like other good things, may be abused, and so become the occasion of evil. This happens — 1. When our occupation is followed to the point of drudgery. Distinguish work from toil. The one strengthens our powers, the other wastes them. 2. When our occupation is one-sided. A tree that makes much wood makes little fruit. A man who over-works his body neglects his mind. A man absorbed in secular matters neglects and will soon bring atrophy to his moral nature. Activity in one direction cannot be exaggerated but at the expense of neglect in another. We can do only one thing well at a time. The Christian who thrives finds time somehow for spiritual exercises, and the exclusive consideration of spiritual things. III. THE PROPER END OF ALL OCCUPATION. There must be not only work and lawful work, but the doing of this with lofty purpose. The true work is work done as service to God — "as to the Lord and not to men." Application: 1. Recognize the universal obligation to work. 2. Try to find your enjoyment in your work. 3. Labour not for the meat that perisheth, but for that which endureth unto eternal life. ( J. Edgar Henry, M. A. ) In the best of the land make thy father and brethren to dwell. Genesis 47:5, 6 The best gifts of God bestowed on His people J. H. Evans, M. A. 1. In the first place, GOD GIVETH THE BEST UNTO HIS TRUE ISRAEL. He gives them a land of rest, He gives them a land of safety, He gives them a land of abundance, and He giveth them the best things in that land. He not only pardons them, but His pardon is a costly pardon. He not only gives them righteousness, but He gives them a glorious righteousness. Does He supply their wants? It is all fulness He gives them; even for the supply of the little ones, as you observe in the twenty-fourth verse: "And it shall come to pass, in the increase, that ye shall give the fifth part unto Pharaoh; and four parts shall be your own, for the seed of the field, and for your food, and for them of your households, and for food for your little ones," unfolding this great truth — that the supply which is in Christ, is not only for the least, but for the least wants of the least; that there is nothing minute in God's sight. He has provided for helplessness of body, for nervousness of spirit, for a distracted mind, for strong inward temptations, for outward trials, for domestic afflictions, for everything that concerns us in that straight way, the straightness of which at times no one can enter into but the Lord Jesus Christ Himself. II. But now observe, secondly, WHY IT IS GOD DOES THIS. 1. Wherever God acteth, He acted as God — greatly; what He doeth, He doeth as God, worthy God. You and I act below ourselves; God never can act below Himself. The great God in His forgiveness is great; in His righteousness He is great; in the abundant supplies of His grace He is great; in the freeness of His salvation He is great; in the sympathies of His love He is great; and that because He is God (see Isaiah 55:7-9 ; Hosea 11:8, 9 ). 2. But there is another reason; that is, the love which He bears towards His Israel. Who can describe what that love is? 3. But there is another reason, and I think, if I were to lose sight of that, I should lose sight of the Gospel itself; every blessing that the Israel of God enjoy, they enjoy for the true Joseph's sake. It is not for their sakes, but it is for Christ's sake. III. THE PRACTICAL REARING OF THIS IMPORTANT SUBJECT. 1. Great cause for deep thankfulness. 2. Then there is in the subject that which should lead to great stirring up of desire. We should desire that we may enter into the best of the land. 3. I am sure we have great cause for deep abasement as we think of the subject. God has given us the best; what have we given Him? ( J. H. Evans, M. A. ) And Joseph brought in Jacob his father. Genesis 47:7 Joseph and his father F. E. Clark. I. JOSEPH HONOURED HIS FATHER JACOB BY SHOWING HIM THE UTMOST RESPECT ( Genesis 46:29 ). II. JOSEPH HONOURED HIS FATHER BY SHOWING HIS LOVE FOR HIM. One of our martyr-Presidents never stood higher in the nation's eyes than when he turned around, after his inauguration, and, before all the assembled thousands, greeted his mother with a filial kiss. III. JOSEPH HONOURED HIS FATHER BY HIS PURE AND NOBLE LIFE. Words of respect are comparatively worthless unless they have a life behind them. IV. JOSEPH HONOURED HIS FATHER BY PRESENTING HIM SO PROMPTLY TO PHARAOH. He shows not a particle of shame of his rusticity, Jacob's homespun must have contrasted strangely with Pharaoh's purple; Jacob's uncouth phrases of country-life with the king's polished diction. Joseph knew well enough how such people were ordinarily despised at the court, and yet how he omits no chance to show to Pharaoh how much he loved and honoured his father. The story is told of the Dean of Canterbury, afterwards Archbishop Tillotson, that one day after he had attained his churchly honours, an old man from the country, with uncouth manners, called at his door and inquired for John Tillotson. The foot. man was about to dismiss him with scorn for presuming to ask in that familiar way for his master, when the Archbishop caught sight of his visitor and flew down the stairs to embrace the old man before all the servants, exclaiming with tones of genuine delight, "It is my beloved father!" We all admire such exhibitions of filial love, which overcomes the fear of the cool conventionalities of the world, and we find from our lesson that Pharaoh was touched by his prime minister's loyalty to his poor relations, for he gave him this royal token of his pleasure: "The land of Egypt is before thee; in the best of the land make thy father and thy brethren to dwell;" &c. ( F. E. Clark. ) An interview with royalty J. J. Wray. I desire to linger awhile on this thrilling scene. There are wise, good lessons in it. 1. I look upon it first of all and see an attractive picture of venerable old age. "The hoary head is a crown of glory," says Solomon, "if it he found in the way of righteousness." Age invests many things with a beauty of its own. An aged oak, wide-spread, gnarled, and weather-warped, stalwart, green, and stately; or an ancient castle, weatherworn and storm-swept, moss-clad and ivy-covered, its grey towers still standing bold and brave to all the winds of heaven; but of all attractive pictures that old time can draw, nothing is more winsome than the silver locks and mellowed features of godly old age. They remind me of some retired Greenwich or Chelsea veteran who can tell the tale of scars and wounds, of hair-breath escapes, of brave comrades, of stirring campaigns, of hard-fought battles; only this has been a holier war, followed by a dearer peace and more sweet reward and victories than ever followed Trafalgar or Waterloo. So with the godly character. It is beautiful in all its stages from youth to manhood; hut surely, fairest of all when age, experience, and grace hath ripened it into saintliness, and something of the heavenly shines outward from the soul within. As I look upon this aged patriarch confronting all the splendours of Pharaoh's court, I see him standing on the utmost border, waiting to be ushered into the presence of a grand Monarch, into a fairer palace, and among a richer and nobler throng, and where he himself will be the wearer of a richer crown. As I look upon this strange scene in Pharaoh's palace, I see that there is something grander and more powerful in moral worth than in any kind or amount of material power or possessions. In the epistle to the Hebrews I find this sentence, "Without contradiction, the less is blessed of the greater." Jacob has something and can procure something which makes the monarch less than he, something which makes him better and greater than the king. It is the blessing of God. It is power with God. It is that influence from heaven and with heaven which belongs to moral goodness and virtue, and especially to aged piety everywhere and at all times. And Jacob blessed Pharaoh. Never forget that righteousness is far away greater than the riches. 2. And once more, as I look upon that striking scene in Pharaoh's palace and listen to the aged patriarch's words, I think of his testimony concerning life. He calls it a pilgrimage. Young men! have you ever thought of that? Behind you there is a stern uncompromising power that is always muttering, "Move on! Move on! March through the moments! hurry through the hours! tramp along the days! tread through the mouths! stride along the years! You can't halt! You can't step backward. Move on!" Oh, but this is a tremendous view of human life! God help us from this hour to walk aright; to keep the path of duty, the ways of the Lord, lest the later stages of our pilgrimage find us in swamp and quagmire, scorching desert or thorny jungle when our strength is exhausted and the dull night winds blow! 3. I notice, too, that Jacob calls his days evil days. He means by that they had been sorrowful, full of trouble and care. Well, his was a hard life, he had had disappointment and distress beyond the common. If you will read his history you will find that his own conduct had to answer largely for his cares; his sins were the seed of his sorrows; his wrong-doing caused the very most of his rough usage, and nobody knew that better than Jacob did himself. Sin is the mother of sorrow, and its seeds sown in the life are sure to bring a harvest of pain. There is an Australian weapon called the boomerang, which is thrown so as to describe a series of curves and comes back at last to the feet of the thrower. Sin is a boomerang which we throw off into space, but it turns upon its author, and strikes the soul that launched it. 4. Learn another lesson from this striking picture — a lesson of God's sure faithfulness. Jacob with all his faults had served and trusted God. His troubles and distresses had helped to bring him more fully into pious confidence and patient faith; and his trust in God brought about all things right at last. ( J. J. Wray. ) Jacob and Pharaoh A. E. Dunning. 1. The chief value of this narrative is that it affords one of the most impressive of all illustrations of the providential purposes of God. 2. We gain here some insight into the business regulations of a successful government. Pharaoh appears to have been a model king. He managed the state on business principles. The first question he asked these strangers who had come to settle in his kingdom was, "What is your occupation?" Such a government expects its subjects to be men of business. No idlers were wanted there in time of famine; none but men of ability, active habits, prudence, capacity. 3. We find in this scene an example of courtesy. There is a touching simplicity and an air of vivid reality in this picture, which leads to intuitive recognition of its genuineness. Jacob respected Pharaoh's office, and Pharaoh respected Jacob's age. 4. We have here also a model for conversation. 5. This scene suggests a sad retrospect. Jacob as a prince had prevailed with God. He had gained the birthright, but he had not escaped the consequences of his own sins. Men do not escape the fruits of sin by receiving honours in the kingdom of God. God's grace may brighten the future, but nothing else than righteous living can make happy memories; and the shadows of youthful transgression stretch across a long life. 6. We have in this scene a remainder of our eternal relations with God. ( A. E. Dunning. ) Jacob and Pharaoh J. C. Gray. I. A STRANGE MEETING. Meetings of historical characters and their results an interesting study (Diogenes and Alexander, Columbus and Ferdinand, Luther and Charles V., Milton and Galileo, &c.). None more remarkable than this. 1. Strange circumstances led to it. 2. A strange introduction given to it. Joseph presented five of his brethren to the king. These probably were the five eldest, who were at this time advanced in life. 3. Strange conversation marked it. Pharaoh, apparently overwhelmed by the venerable aspect of Jacob, inquired his age. Jacob, talking to a much younger man, calls his own life short. 4. Strange consequences flowed from it. Nearly 400 years ago this meeting left its mark on history, never to be effaced. Consequences to Israel and Egypt. 5. After the farewell was spoken they appear to have never seen each other again. II. A STRANGE CONTRAST, 1. A patriarch, and a prince. The one the head of God's chosen people, now numbering a few souls, to become a nation; the other the head of a mighty people, already a great nation. 2. A servant of God, and a worshipper of idols. The one the head of a people who were to become great and powerful; the other the king of a nation that should afterwards be humbled. 3. An Israelitish shepherd, and an Egyptian monarch. The occupation of the one an abomination to the other. 4. A poor man, and a rich man. The one, through his son, the benefactor and the deliverer of the other. 5. A very aged man, and a man in the prime of life. Age of Pharaoh uncertain, but the age of Jacob 130 years. III. A STRANGE COMMENT, i.e., on life. 1. It is a pilgrimage. Not a settled, permanent, certain ,state. A journey from the cradle to the grave. Among strange people, scenes, trials, and joys. Over hills of prosperity and across plains of content, down valleys of sorrow and poverty. 2. Counted by days. The unit of measurement very short. Know not what a day may bring forth. 3. Few. Yet 130 years. How few are our years! Few as compared with eternity; or even with life of many (Methuselah, &c.). Few, compared with hopes, projects, &c. 4. Evil. Full of sin, sorrow, &c. Little done that is good. Man born to trouble. Uncertain. Full of changes. 5. Yet the longest life only a pilgrimage, and reckoned by days.Learn: 1. The best meeting for us is the meeting of the penitent sinner with the merciful Saviour. Arrangements are made for it, good results will inevitably flow from it. The closet is the audience-chamber. 2. The best contrast for us is between the old state of nature and the new state of grace. May we all realize it, and enjoy its blessings. 3. Then our new life, hopes, &c., will be a comment on the Saviour's power, and on the work of the Holy Spirit (written epistles, &c.). And when this short pilgrimage is over, we shall, in eternity, comment upon the wonderful love of God, and the blessed life in heaven. ( J. C. Gray. ) Joseph introduces Jacob and his family to Pharaoh T. H. Leale. I. THE INTRODUCTION. 1. Of Joseph's brethren. In this appears — (1) Joseph's character for fidelity to his promise. (2) Joseph's respect for constituted authority. (3) The straightforwardness of Joseph's brethren (vers. 3, 4). 2. Of Joseph's father. (1) The reverence due to age. (2) The priesthood of age. II. THE RECEPTION. 1. Of the brethren. 2. Of Jacob. ( T. H. Leale. ) Joseph's filial conduct American Sunday School Times. I. SEEKING ROYAL FAVOUR. 1. Approaching the king. 2. Speaking for others. 3. Presented to the king. II. SECURING ROYAL AID. 1. Kindly inquiry (ver. 3). 2. Truthful statement (ver. 4). 3. Generous permission (ver. 6). III. DISPENSING ROYAL BOUNTY. 1. The father honoured (ver. 7). 2. A home bestowed (ver. 11). 3. The family nourished (ver. 12). ( American Sunday School Times. ) Growth by transplanting A. Maclaren, D. D. I. The conduct of Joseph in reference to the settlement in Goshen is an example of THE POSSIBILITY OF UNITING WORLDLY PRUDENCE WITH HIGH RELIGIOUS PRINCIPLE AND GREAT GENEROSITY OF NATURE. He had promised his brothers a home in that fertile Eastern district, which afforded many advantages in its proximity to Canaan, its adaptation to pastoral life, and its vicinity to Joseph when in Zoan, the capital. But he had not consulted Pharaoh, and, however absolute his authority, it scarcely stretched to giving away Egyptian territory without leave. So his first care, when the wanderers arrive, is to manage the confirmation of the grant. He goes about it with considerable astuteness — a hereditary quality, which is redeemed from blame because used for unselfish purposes and unstained by deceit. He does not tell Pharaoh how far he had gone, but simply announces that his family are in Goshen, as if awaiting the monarch's further pleasure. Then he introduces a deputation, no doubt carefully chosen, of five of his brothers (as if the whole number would have been too formidable), previously instructed how to answer. He knows what Pharaoh is in the habit of asking, or he knows that he can lead him to ask the required question, which will bring out the fact of their being shepherds, and utilize the prejudice against that occupation, to insure separation in Goshen. All goes as he had arranged. Joseph is a saint and a politician. His shrewdness is never craft; sagacity is not alien to consecration. No doubt it has to be carefully watched lest it degenerate; but prudence is as needful as enthusiasm, and he is the complete man who has a burning fire down in his heart to generate the force that drives him, and a steady hand on the helm, and a keen eye on the chart, to guide him. Be ye "wise as serpents," but also "harmless as doves." II. WE MAY SEE IN JOSEPH'S CONDUCT ALSO AN INSTANCE OF A MAN IN HIGH OFFICE AND NOT ASHAMED OF HIS HUMBLE RELATIONS. It is as if some high official in Paris were to walk in half-a-dozen peasants in blouse and sabots, and present them to the president as "my brothers." It was a brave thing to do; and it teaches a lesson which many people in America and England, who have made their way in the world, would be nobler and more esteemed if they learned. III. The brothers' word to Pharaoh is another instance of THAT IGNORANT CARRYING OUT OF THE DIVINE PURPOSES WHICH WE HAVE ALREADY HAD TO NOTICE. They thought of five years, and it was to be nearly as many centuries. They thought of temporary shelter and food; God meant an education of them and their descendants. Over all this story the unseen Hand hovers, chastising, guiding, impelling; and the human agents are free and yet fulfilling an eternal purpose, blind and yet accountable, responsible for motives, and mercifully ignorant of consequences. So we all play our little parts. We have no call to be curious as to what will come of our deeds. This end of the action, the motive of it, is our care; the other end, the outcome of it, is God's business to see to. IV. We may also observe HOW TRIVIAL INCIDENTS ARE WROUGHT INTO GOD'S SCHEME. The Egyptian hatred of the shepherd class secured one of the prime reasons for the removal from Canaan, the unimpeded growth of a tribe into a nation. V. THE INTERVIEW OF JACOB WITH PHARAOH IS PATHETIC AND BEAUTIFUL. ( A. Maclaren, D. D. ) Jacob before Pharaoh T. G. Horton. I. THE IMPRESSIVE SPECTACLE OF A VENERABLE OLD AGE. 1. Picture the old man's attitude of soul toward God, and death, and the world to come. 2. His retrospect of life, and how he now sees events in their true proportions and bearings. 3. His own subdued passions and amiable spirit. 4. His concern for, and interest in, the rising generation. II. THE SUPERIORITY OF MORAL OVER MATERIAL GREATNESS AND WORTH. "Jacob blessed Pharaoh" ( Hebrews 8:7 ). III. A LESSON ON LIFE'S EVANESCENCE AND VANITY (ver. 9). 1. A natural reflection. 2. It may be a morbid and evil reflection. Better to imitate the Psalmist's thankful hopefulness ( Psalm 23 ). IV. A LESSON OF TRUST IN GOD TO BRING ABOUT ALL THINGS RIGHT AT LAST. ( T. G. Horton. ) Jacob and Pharaoh D. C. Hughes, M. A. I. THE PATRIARCH JACOB, IN HIS OLD AGE, A SOJOURNER IN EGYPT. II. JACOB AND THE PHARAOH OF EGYPT. III. JOSEPH, THE AFFECTIONATE SON AND NOBLE BROTHER. 1. The reality of Joseph's love for his brothers, as well as for his lather, is found in the abundant provision he made for them all. 2. This evidence of Joseph's forgiveness of his brother's great wrong to him, and of his care for them, completes the picture of one of the most beautiful characters presented in history. 3. And this perfection of character, combining so many qualities, presents him to us not only as a beautiful model of manliness, of filial and fraternal love, but also as one of the most perfect types of our great exemplar, the Lord Jesus Christ.Lessons: 1. God's faithfulness to His people. 2. Notwithstanding the Divine love, God's people are not exempt from suffering. 3. A good son maketh the heart of his father to rejoice. 4. Let us learn more perfectly the duty of loving one another. ( D. C. Hughes, M. A. ) Pharaoh said unto Jacob, How old art thou? Genesis 47:8 Old year's theme: "How old art thou? Chas. F. Deems, D. D. I. A COMMON QUESTION. II. A SOLEMN QUESTION. 1. It is the solemnity of memory. 2. It is the solemnity of responsibility. 3. The question ought to create a solemn gratitude. III. JACOB'S ANSWER. IV. HIS LIFE MEASURED. Days." It is best not to take life in the lump, but to study it in detail. V. HIS LIFE DESCRIBED. VI. HIS LIFE SHORT. 1. He compared them with the ages of his fathers, and they seemed few. 2. Perhaps he compared them also with the great age of the world. 3. Compared with the solemn eternity, how short is our mortal career! VII. HIS LIFE EVIL. A biography whose lines were written in tears. VIII. HIS LIFE A PILGRIMAGE. ( Chas. F. Deems, D. D. ) Time reckoned The Homiletic Review. Life always seems short in the retrospect; and that light of past experience is the only true light. He only who has paced the ground knows it. Life's true measure is not years, but epochs of progress towards the ideal which the Creator has set before us. As the tree's chronicles are its rings, so those of the soul are its definite expansions. I. Ask yourself, how far am I advanced in my KNOWLEDGE OF TRUTH. Do I know God yet? Do I know Christ and Him crucified? Do I discern spiritual things, or am I yet but a babe "crying for the light"? II. How much have I developed in CHARACTER, grown in spiritual size, toward the statue of the perfect man in Christ Jesus? III. What RECORD have I made in my Lord's service? Veteran means old; but the soldier attains the title not by years — rather by the campaigns and battles in which he was found faithful. What noble fights have I made against evil? What service rendered the needy? What comfort brought the sick? What help to discouraged souls? ( The Homiletic Review. ) How old art thou? J. M. Sherwood, D. D. The wise reckoning of time will be of essential use to us — it may save us from overwhelming and eternal disaster. I. How OLD ART THOU, O CHRISTIAN, computed by God's standard? 1. OLD enough to be brought under infinite obligations to God's redeeming, converting, and preserving grace. 2. Old enough to have made great attainments in the Divine life. 3. Old enough to have learned the ways of a deceitful heart, and the power of the adversary of God and man. 4. Old enough to have caught the heavenly spirit of the Master, and from the land of Beulah to get now and then a ravishing view of the unutterable glory beyond. II. How OLD ART THOU, O IMPENITENT SINNER? 1. Old enough to have run up a fearful account against thy soul in "the book of God's remembrance." 2. Old enough to make the work of future repentance extremely bitter and difficult. 3. Old enough to make it well-nigh certain, if you still persist in impenitent sin, that you will never retrace your guilty steps and take hold on life. ( J. M. Sherwood, D. D. ) What is your age? W. H. Luckenbach. We do not care to know how old you are by the almanac. You may keep this secret, as some are wont to do. But we would like to know to-day what is your age, by some standard,

Benson Commentary Genesis 47:1 Then Joseph came and told Pharaoh, and said, My father and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Canaan; and, behold, they are in the land of Goshen. Genesis 47:1 . They are in the land of Goshen — Either to abide there, or to remove thence to any other place which thou shalt appoint for them. Genesis 47:2 And he took some of his brethren, even five men, and presented them unto Pharaoh. Genesis 47:2 . He took some of his brethren — The original words here, literally translated, are, He took from the end, extremity, or tail of his brethren, five men — And some have thought the sense is, He took five of the meanest of them, as to their persons and appearance, as the word ??? is used, 1 Kings 12:31 , lest, if he had presented the goodliest of them, Pharaoh should have required their attendance upon him either at court or in the camp. Genesis 47:3 And Pharaoh said unto his brethren, What is your occupation? And they said unto Pharaoh, Thy servants are shepherds, both we, and also our fathers. Genesis 47:3 . What is your occupation? — Pharaoh takes it for granted they had something to do. All that have a place in the world should have an employment in it according to their capacity, some occupation or other. Those that need not work for their bread, yet must have something to do to keep them from idleness. Genesis 47:4 They said moreover unto Pharaoh, For to sojourn in the land are we come; for thy servants have no pasture for their flocks; for the famine is sore in the land of Canaan: now therefore, we pray thee, let thy servants dwell in the land of Goshen. Genesis 47:4 . To sojourn in the land are we come — Not to settle there for ever; only to sojourn, while the famine prevailed so in Canaan, which lay high, that it was not habitable for shepherds, the grass being burned up much more than in Egypt, which lay low, and where the corn chiefly failed, but there was tolerably good pasture. But although Jacob and his sons intended only to sojourn in Goshen or Egypt till the famine should be over, yet first the kindness they received encouraged them to continue, and at last the Egyptians rendered their posterity slaves, and compelled them to stay. Genesis 47:5 And Pharaoh spake unto Joseph, saying, Thy father and thy brethren are come unto thee: Genesis 47:6 The land of Egypt is before thee; in the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell: and if thou knowest any men of activity among them, then make them rulers over my cattle. Genesis 47:6 . Any man of activity — Literally, according to the Hebrew, If thou knowest, and there is among them men of strength or vigour, ( ??? ,) namely, of body or mind, fit for the employment. From which expression it seems rather probable that those five presented to Pharaoh were of the meaner sort of them. Genesis 47:7 And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed Pharaoh. Genesis 47:7 . Jacob blessed Pharaoh — Which is repeated, Genesis 47:10 , as being a circumstance very remarkable. And remarkable surely it was that the greater, for such Pharaoh was in all external things, in wealth, power and glory, should be blessed of the less, Hebrews 7:7 . But before God, and in reality, Jacob was much greater than Pharaoh. It is probable, therefore, that he not only saluted him, prayed for and thanked him for all his favours to him and his, all which the original word, here rendered blessed, often means; but that he blessed him with the authority of a patriarch and a prophet: and a patriarch’s blessing was a thing not to be despised, no, not by a potent prince. Genesis 47:8 And Pharaoh said unto Jacob, How old art thou? Genesis 47:8 . How old art thou? — A question usually put to old men, for it is natural to us to admire old age, and to reverence it. Jacob’s countenance, no doubt, showed him to be old, for he had been a man of labour and sorrow. In Egypt people were not so long-lived as in Canaan, and therefore Pharaoh looks upon Jacob with wonder. Genesis 47:9 And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage. Genesis 47:9 . Observe, 1st, Jacob calls his life a pilgrimage, looking upon himself as a stranger in this world, and a traveller toward another. He reckoned himself not only a pilgrim now he was in Egypt, a strange country in which he never was before, but his life, even in the land of his nativity, was a pilgrimage. 2d, He reckoned his life by days; for even so it is soon reckoned; and we are not sure of the continuance of it for a day to an end, but may be turned out of this tabernacle at less than an hour’s warning. 3d, The character he gives of them was, 1st, That they were few. Though he had now lived one hundred and thirty years, they seemed to him but as a few days, in comparison of the days of many of his ancestors, and especially of the days of eternity, in which a thousand years are but as one day. 2d, That they were evil. This is true concerning man in general, Job 14:1 , he is of few days and full of trouble: Jacob’s life particularly had been made up of evil days; the pleasantest days of his life were yet before him. 3d, That they were short of the days of his fathers; not so many, not so pleasant as their days. Old age came sooner upon him than it had done upon some of his ancestors. Genesis 47:10 And Jacob blessed Pharaoh, and went out from before Pharaoh. Genesis 47:11 And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded. Genesis 47:12 And Joseph nourished his father, and his brethren, and all his father's household, with bread, according to their families. Genesis 47:12 . With bread according to their families — ??? ??? ??? Š, literally, with bread to the mouth of the little one — That is, as much as every one desired, without any restraint, mouth being put for desire, as chap. Genesis 24:57 ; Isaiah 30:2 ; or, as a little child is nourished: he, as it were, put their meat into their very mouths: it was brought to them without any more care or pains of their own, than an infant takes for its food. Genesis 47:13 And there was no bread in all the land; for the famine was very sore, so that the land of Egypt and all the land of Canaan fainted by reason of the famine. Genesis 47:13 . The land fainted — So the Chaldee renders the word ??? . That is, the spirits of the people were depressed and sunk within them, and their flesh also wasted for want of food. But many critics prefer translating the words, The land raged, or became furious. This is commonly the case with the lower class of people in a time of scarcity and famine. Instead of being humbled under the chastening hand of God, they are filled with rage both against him and their governors, and become furious. Genesis 47:19-25 . Wherefore shall we die, we and our land? — Land may be said to die when it is desolate and barren; or when the fruits of it die, or, which is the same in effect, do not live and flourish. Buy us and our land for bread — The severity of the famine brought them to this. To obtain bread they not only readily parted with their money, their cattle, their lands, but even at last sold themselves nay, and thought themselves under great obligations to Joseph that they could, even on these apparently hard terms, obtain food! How thankful we ought to be in this country, that we seldom know, by experience, what either famine or scarcity means! Genesis 47:14 And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought: and Joseph brought the money into Pharaoh's house. Genesis 47:15 And when money failed in the land of Egypt, and in the land of Canaan, all the Egyptians came unto Joseph, and said, Give us bread: for why should we die in thy presence? for the money faileth. Genesis 47:16 And Joseph said, Give your cattle; and I will give you for your cattle, if money fail. Genesis 47:17 And they brought their cattle unto Joseph: and Joseph gave them bread in exchange for horses, and for the flocks, and for the cattle of the herds, and for the asses: and he fed them with bread for all their cattle for that year. Genesis 47:18 When that year was ended, they came unto him the second year, and said unto him, We will not hide it from my lord, how that our money is spent; my lord also hath our herds of cattle; there is not ought left in the sight of my lord, but our bodies, and our lands: Genesis 47:19 Wherefore shall we die before thine eyes, both we and our land? buy us and our land for bread, and we and our land will be servants unto Pharaoh: and give us seed, that we may live, and not die, that the land be not desolate. Genesis 47:20 And Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine prevailed over them: so the land became Pharaoh's. Genesis 47:21 And as for the people, he removed them to cities from one end of the borders of Egypt even to the other end thereof. Genesis 47:21 . He removed them, &c. — He transplanted them, to show Pharaoh’s sovereign power over them, and that they might, in time, forget their titles to their lands, and be the more easily reconciled to their new condition of servitude. How hard soever this seems to have been upon them, they themselves were sensible of it as a great kindness, and were thankful they were not worse used. Genesis 47:22 Only the land of the priests bought he not; for the priests had a portion assigned them of Pharaoh, and did eat their portion which Pharaoh gave them: wherefore they sold not their lands. Genesis 47:23 Then Joseph said unto the people, Behold, I have bought you this day and your land for Pharaoh: lo, here is seed for you, and ye shall sow the land. Genesis 47:24 And it shall come to pass in the increase, that ye shall give the fifth part unto Pharaoh, and four parts shall be your own, for seed of the field, and for your food, and for them of your households, and for food for your little ones. Genesis 47:25 And they said, Thou hast saved our lives: let us find grace in the sight of my lord, and we will be Pharaoh's servants. Genesis 47:26 And Joseph made it a law over the land of Egypt unto this day, that Pharaoh should have the fifth part ; except the land of the priests only, which became not Pharaoh's. Genesis 47:27 And Israel dwelt in the land of Egypt, in the country of Goshen; and they had possessions therein, and grew, and multiplied exceedingly. Genesis 47:28 And Jacob lived in the land of Egypt seventeen years: so the whole age of Jacob was an hundred forty and seven years. Genesis 47:28 . Jacob lived seventeen years after he came into Egypt, far beyond his own expectation: seventeen years he had nourished Joseph, for so old he was when he was sold from him, and now, seventeen years Joseph nourished him. Observe how kindly Providence ordered Jacob’s affairs; that when he was old, and least able to bear care and fatigue, he had least occasion for it, being well provided for by his son without his own forecast. Genesis 47:29 And the time drew nigh that Israel must die: and he called his son Joseph, and said unto him, If now I have found grace in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me; bury me not, I pray thee, in Egypt: Genesis 47:29 . And the time drew nigh that Israel must die — Israel, that had power over the angel, and prevailed, yet must yield to death. He died by degrees; his candle was not blown out, but gradually burned down, so that he saw, at some distance, the time drawing nigh. He would be buried in Canaan, not because Canaan was the land of his nativity, but in faith, because it was the land of promise, which he desired thus, as it were, to keep possession of until the time should come when his posterity should be masters of it: and because it was a type of heaven, that better country, which he was in expectation of. When this was done, Israel bowed himself upon the bed’s head — Worshipping God, as it is explained, Hebrews 11:21 , giving God thanks for all his favours, and particularly for this, that Joseph was ready to put his hand upon his eyes. Thus they that go down to the dust should, with humble thankfulness, bow before God, the God of their mercies. Genesis 47:30 But I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their buryingplace. And he said, I will do as thou hast said. Genesis 47:31 And he said, Swear unto me. And he sware unto him. And Israel bowed himself upon the bed's head. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Genesis 47:1 Then Joseph came and told Pharaoh, and said, My father and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Canaan; and, behold, they are in the land of Goshen. Genesis 47:13 And there was no bread in all the land; for the famine was very sore, so that the land of Egypt and all the land of Canaan fainted by reason of the famine. JOSEPH’S ADMINISTRATION Genesis 41:37-57 , Genesis 47:13-26 "He made him lord of his house, and ruler of all his substance: To bind his princes at his pleasure; and teach his senators wisdom." Psalm 105:21-22 . "MANY a monument consecrated to the memory of some nobleman gone to his long home, who during life had held high rank at the court of Pharaoh, is decorated with the simple but laudatory inscription, ‘His ancestors were unknown people.'" -so we are told by our most accurate informant regarding Egyptian affairs. Indeed, the tales we read of adventurers in the East, and the histories which recount how some dynasties have been founded, are sufficient evidence that, in other countries besides Egypt, sudden elevation from the lowest to the highest rank is not so unusual as amongst ourselves. Historians have recently made out that in one period of the history of Egypt there are traces of a kind of Semitic mania, a strong leaning towards Syrian and Arabian customs, phrases, and persons. Such manias have occurred in most countries. There was a period in the history of Rome when everything that had a Greek flavour was admired; an Anglomania once affected a portion of the French population, and reciprocally, French manners and ideas have at times found a welcome among ourselves. It is also clear that for a time Lower Egypt was under the dominion of foreign rulers who were in race more nearly allied to Joseph than to the native population. But there is no need that so complicated a question as the exact date of this foreign domination be debated here, for there was that in Joseph’s bearing which would have commended him to any sagacious monarch. Not only did the court accept him as a messenger from God, but they could not fail to recognise substantial and serviceable human qualities alongside of what was mysterious in him. The ready apprehension with which he appreciated the magnitude of the danger, the clear-sighted promptitude with which he met it, the resource and quiet capacity with which he handled a matter involving the entire condition of Egypt, showed them that they were in the presence of a true statesman, No doubt the confidence with which he described the best method of dealing with the emergency was the confidence of one who was convinced he was speaking for God. This was the great distinction they perceived between Joseph and ordinary dream-interpreters. It was not guesswork with him. The same distinction is always apparent between revelation and speculation. Revelation speaks with authority; speculation gropes its way, and when wisest is most diffident. At the same time Pharaoh was perfectly right in his inference: "Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art." He believed that God had chosen him to deal with this matter because he was wise in heart, and he believed his wisdom would remain because God had chosen him. At length, then, Joseph saw the fulfilment of his dreams within his reach. The coat of many colours with which his father had paid a tribute to the princely person and ways of the boy, was now replaced by the robe of state and the heavy gold necklace which marked him out as second to Pharaoh. Whatever nerve and self-command and humble dependence on God his varied experience had wrought in him were all needed when Pharaoh took his hand and placed his own ring on it, thus transferring all his authority to him, and when turning from the king he received the acclamations of the court and the people, bowed to by his old masters, and acknowledged the superior of all the dignitaries and potentates of Egypt. Only once besides, so far as the Egyptian inscriptions have yet been deciphered, does it appear that any subject was raised to be Regent or Viceroy with similar powers. Joseph is, as far as possible, naturalised as an Egyptian. He receives a name easier of pronunciation than his own, at least to Egyptian tongues-Zaphnath-Paaneah, which, however, was perhaps only an official title meaning "Governor of the district of the place of life," the name by which one of the Egyptian counties or states was known. The king crowned his liberality and completed the process of naturalisation by providing him with a wife, Asenath, the daughter of Potipherah, priest of On. This city was not far from Avaris or Haouar, where Joseph’s Pharaoh, Raapepi II, at this time resided. The worship of the sun-god, Ra, had its centre at On (or Heliopolis, as it was called by the Greeks), and the priests of On took precedence of all Egyptian priests, Joseph was thus connected with one of the most influential families in the land, and if he had any scruples about marrying into an idolatrous family, they were too insignificant to influence his conduct, or leave any trace in the narrative. His attitude towards God and his own family was disclosed in the names which he gave to his children. In giving names which had a meaning at all, and not merely a taking sound, he showed that he understood, as well he might, that every human life has a significance and expresses some principle or fact. And in giving names which recorded his acknowledgment of God’s goodness, he showed that prosperity had as little influence as adversity to move him from his allegiance to the God of his fathers. His first son he called Manasseh, Making to forget, " for God," said he, "hath made me forget all my toil and all my father’s house"-not as if he were now so abundantly satisfied in Egypt that the thought of his father’s house was blotted from his mind, but only that in this child the keen longings he had felt for kindred and home were somewhat alleviated. He again found an object for his strong family affection. The void in his heart he had so long felt was filled by the little babe. A new home was begun around him. But this new affection would not weaken, though it would alter the character of, his love for his father and brethren. The birth of this child would really be a new tie to the land from which he had been stolen. For, however ready men are to spend their own life in foreign service, you see them wishing that their children should spend their days among the scenes with which their own childhood was familiar. In the naming of his second son Ephraim he recognises that God had made him fruitful in the most unlikely way. He does not leave it to us to interpret his life, but records what he himself saw in it. It has been said: "To get at the truth of any history is good; but a man’s own history-when he reads that truly, and knows what he is about and has been about, it is a Bible to him." And now that Joseph, from the height he had reached, could look back on the way by which he had been led to it, he cordially approved of all that God had done. There was no resentment, no murmuring. He would often find himself looking back and thinking, Had I found my brothers where I thought they were, had the pit not been on the caravan-road, had the merchants not come up so opportunely, had I not been sold at all or to some other master, had I not been imprisoned, or had I been put in another ward-had any one of the many slender links in the chain of my career been absent, bow different might my present state have been. How plainly I now see that all those sad mishaps that crushed my hopes and tortured my spirit were steps in the only conceivable path to my present position. Many a man has added his signature to this acknowledgment of Joseph’s, and confessed a providence guiding his life and working out good for him through injuries and sorrows, as well as through honours, marriages, births. As in the heat of summer it is difficult to recall the sensation of winter’s bitter cold, so the fruitless and barren periods of a man’s life are sometimes quite obliterated from his memory. God has it in His power to raise a man higher above the level of ordinary happiness than ever he has sunk below it: and as winter and spring-time, when the seed is sown, are stormy and bleak and gusty, so in human life seed-time is not bright as summer nor cheerful as autumn; and yet it is then, when all the earth lies bare and will yield us nothing, that the precious seed is sown: and when we confidently commit our labour or patience of today to God, the land of our affliction, now bare and desolate, will certainly wave for us, as it has waved for others, with rich produce whitened to the harvest. There is no doubt then that Joseph had learned to recognise the providence of God as a most important factor in his life. And the man who does so gains for his character all the strength and resolution that come with a capacity for waiting. He saw, most legibly written on his own life, that God is never in a hurry. And for the resolute adherence to his seven-years’ policy such a belief was most necessary. Nothing, indeed, is said of opposition or incredulity on the part of the Egyptians. But was there ever a policy of such magnitude carried out in any country without opposition or without evilly-disposed persons using it as a weapon against its promoter? No doubt during these years he had need of all the personal determination as well as of all the official authority he possessed. And if, on the whole, remarkable success attended his efforts, we must ascribe this partly to the unchallengeable justice of his arrangements, and partly to the impression of commanding genius Joseph seems everywhere to have made. As with his father and brethren he was felt to be superior, as in Potiphar’s house he was quickly recognised, as in the prison no prison-garb or slave-brand could disguise him, as in the court his superiority was instinctively felt, so in his administration the people seem to have believed in him. And if, on the whole and in general, Joseph was reckoned a wise and equitable ruler, and even adored as a kind of saviour of the world, it would be idle in us to canvass the wisdom of his administration. When we have not sufficient historical material to apprehend the full significance of any policy, it is safe to accept the judgment of men who not only knew the facts, but were themselves so deeply involved in them that they would certainly have felt and expressed discontent had there been ground for doing so. The policy of Joseph was simply to economise during the seven years of abundance to such an extent that provision might be made against the seven years of famine. He calculated that one-fifth of the produce of years so extraordinarily plenteous would serve for the seven scarce years. This fifth he seems to have bought in the king’s name from the people, buying it, no doubt, at the cheap rates of abundant years. When the years of famine came, the people were referred to Joseph; and, till their money was gone, he sold corn to them, probably not at famine prices. Next he acquired their cattle, and finally, in exchange for food, they yielded to him both their lands and their persons. So that the result of the whole was, that the people who would otherwise have perished were preserved, and in return for this preservation they paid a tax or rent on their farm-lands to the amount of one-fifth of their produce. The people ceased to be proprietors of their own farms, but they were not slaves with no interest in the soil, but tenants sitting at easy rents-a fair enough exchange for being preserved in life. This kind of taxation is eminently fair in principle, securing, as it does, that the wealth of the king and government shall vary with the prosperity of the whole land. The chief difficulty that has always been experienced in working it, has arisen from the necessity of leaving a good deal of discretionary power in the hands of the collectors, who have generally been found not slow to abuse this power. The only semblance of despotism in Joseph’s policy is found in the curious circumstance that he interfered with the people’s choice of residence, and shifted them from one end of the land to another. This may have been necessary not only as a kind of seal on the deed by which the lands were conveyed to the king, and as a significant sign to them that they were mere tenants, but also Joseph probably saw that for the interests of the country, if not of agricultural prosperity, this shifting had become necessary for the breaking up of illegal associations, nests of sedition, and sectional prejudices and enmities which were endangering the community. Modern experience supplies us with instances in which, by such a policy, a country might be regenerated and a seven years’ famine hailed as a blessing if, without famishing the people, it put them unconditionally into the hands of an able, bold, and beneficent ruler. And this was a policy which could be much better devised and executed by a foreigner than by a native. Egypt’s indebtedness to Joseph was, in fact, two-fold. In the first place he succeeded in doing what many strong governments have failed to do: he enabled a large population to survive a long and severe famine. Even with all modern facilities for transport and for making the abundance of remote countries available for times of scarcity, it has not always been found possible to save our own fellow-subjects from starvation. In a prolonged famine which occurred in Egypt during the Middle Ages, the inhabitants, reduced to the unnatural habits which are the most painful feature of such times, not only ate their own dead, but kidnapped the living on the streets of Cairo and consumed them in secret. One of the most touching memorials of the famine with which Joseph had to deal is found in a sepulchral inscription in Arabia. A flood of rain laid bare a tomb in which lay a woman having on her person a profusion of jewels which represented a very large value. At her head stood a coffer filled with treasure, and a tablet with this inscription: "In Thy name, O God, the God of Himyar, I, Tayar, the daughter of Dzu Shefar, sent my steward to Joseph, and he delaying to return to me, I sent my handmaid with a measure of silver to bring me back a measure of flour; and not being able to procure it, I sent her with a measure of gold; and not being able to procure it, I sent her with a measure of pearls; and not being able to procure it, I commanded them to be ground; and finding no profit in them, I am shut up here." If this inscription is genuine-and there seems no reason to call it in question-it shows that there is no exaggeration in the statement of our narrator that the famine was very grievous in other lands as well as in Egypt. And, whether genuine or not, one cannot but admire the grim humour of the starving woman getting herself buried in the jewels which had suddenly dropped to less than the value of a loaf of bread. But besides being indebted to Joseph for their preservation, the Egyptians owed to him an extension of their influence; for, as all the lands round about became dependent on Egypt for provision, they must have contracted a respect for the Egyptian administration. They must also have added greatly to Egypt’s wealth and during those years of constant traffic many commercial connections must have been formed which in future years would be of untold value to Egypt. But above all, the permanent alterations made by Joseph on their tenure of land, and on their places of abode, may have convinced the most sagacious of the Egyptians that it was well for them that their money had failed, and that they had been compelled to yield themselves unconditionally into the hands of this remarkable ruler. It is the mark of a competent statesman that he makes temporary distress the occasion for permanent benefit; and from the confidence Joseph won with the people, there seems every reason to believe that the permanent alterations he introduced were considered as beneficial as certainly they were bold. And for our own spiritual uses it is this point which seems chiefly important. In Joseph is illustrated the principle that, in order to the attainment of certain blessings, unconditional submission to God’s delegate is required. If we miss this, we miss a large part of what his history exhibits, and it becomes a mere pretty story. The prominent idea in his dreams was that he was to be worshipped by his brethren. In his exaltation by Pharaoh, the absolute authority given to him is again conspicuous: "Without thee shall no man lift up hand or foot in all the land of Egypt." And still the same autocracy appears in the fact that not one Egyptian who was helpful to him in this matter is mentioned; and no one has received such exclusive possession of a considerable part of Scripture, so personal and outstanding a place. All this leaves upon the mind the impression that Joseph becomes a benefactor, and in his degree a saviour, to men by becoming their absolute master. When this was hinted in his dreams at first his brothers fiercely resented it. But when they were put to the push by famine, both they and the Egyptians recognised that he was appointed by God to be their saviour, while at the same time they markedly and consciously submitted themselves to him. Men may always be expected to recognise that he who can save them alive in famine has a right to order the bounds of their habitation; and also that in the hands of one who, from disinterested motives, has saved them, they are likely to be quite as safe as in their own. And it we are all quite sure of this, that men of great political sagacity can regulate our affairs with tenfold the judgment and success that we ourselves could achieve, we cannot wonder that in matters still higher, and for which we are notoriously incompetent, there should be One into whose hands it is well to commit ourselves-One whose judgment is not warped by the prejudices which blind all mere natives of this world, but who, separate from sinners yet naturalised among us, can both detect and rectify everything in our condition which is less than perfect. If there are certainly many cases in which explanations are out of the question, and in which the governed, if they are wise, will yield themselves to a trusted authority, and leave it to time and results to justify his measures, any one, I think, who anxiously considers our spiritual condition must see that here too obedience is for us the greater part of wisdom, and that, after all speculation and efforts at sufficing investigation, we can still do no better than yield ourselves absolutely to Jesus Christ. He alone understands our whole position; He alone speaks with the authority that commands confidence, because it is felt to be the authority of the truth. We feel the present pressure of famine; we have discernment enough, some of us, to know we are in danger, but we cannot penetrate deeply either into the cause or the possible consequences of our present state. But Christ-if we may continue the figure-legislates with a breadth of administrative capacity which includes not only our present distress but our future condition, and, with the boldness of one who is master of the whole case, requires that we put ourselves wholly into His hand. He takes the responsibility of all the changes we make in obedience to Him, and proposes so to relieve us that the relief shall be permanent, and that the very emergency which has thrown us upon His help shall be the occasion of our transference not merely out of the present evil, but into the best possible form of human life. From this chapter, then, in the history of Joseph, we may reasonably take occasion to remind ourselves, first, that in all things pertaining to God unconditional submission to Christ is necessarily required of us. Apart from Christ we cannot tell what are the necessary elements of a permanently happy state; nor, indeed, even whether there is any such state awaiting us. There is a great deal of truth in what is urged by unbelievers to the effect that spiritual matters are in great measure beyond our cognizance, and that many of our religious phrases are but, as it were, thrown out in the direction of a truth but do not perfectly represent it. No doubt we are in a provisional state, in which we are not in direct contact with the absolute truth, nor in a final attitude of mind towards it; and certain representations of things given in the Word of God may seem to us not to cover the whole truth. But this only compels the conclusion that for us Christ is the way, the truth, and the life. To probe existence to the bottom is plainly not in our power. To say precisely what God is, and how we are to carry ourselves towards Him, is possible only to him who has been with God and is God. To submit to the Spirit of Christ, and to live under those influences and views which formed His life, is the only method that promises deliverance from that moral condition which makes spiritual vision impossible. We may remind ourselves, secondly, that this submission to Christ should be consistently adhered to in connection with those outward occurrences in our life which give us opportunity of enlarging our spiritual capacity. There can be little doubt that there would be presented to Joseph many a plan for the better administration of this whole matter, and many a petition from individuals craving exemption from the seemingly arbitrary and certainly painful and troublesome edict regulating change of residence. Many a man would think himself much wiser than the minister of Pharaoh in whom was the Spirit of God. When we act in a similar manner, and take upon us to specify with precision the changes we should like to see in our condition, and the methods by which these changes might best be accomplished, we commonly manifest our own incompetence. The changes which the strong hand of Providence enforces, the dislocation which our life suffers from some irresistible blow, the necessity laid upon us to begin life again and on apparently disadvantageous terms, are naturally resented; but these things being certainly the result of some unguardedness, improvidence, or weakness in our past state, are necessarily the means most appropriate for disclosing to us these elements of calamity and for securing our permanent welfare. We rebel against such perilous and sweeping revolutions as the basing of our life on a new foundation demands; we would disregard the appointments of Providence if we could; but both our voluntary consent to the authority of Christ and the impossibility of resisting His providential arrangements, prevent us from refusing to fall in with them, however needless and tyrannical they seem, and however little we perceive that they are intended to accomplish our permanent well-being. And it is in after years, when the pain of severance from old friends and habits is healed, and when the discomfort of adapting ourselves to a new kind of life is replaced by peaceful and docile resignation to new conditions, that we reach the clear perception that the changes we resented have in point of fact rendered harmless the seeds of fresh disaster, and rescued us from the results of long bad government. He who has most keenly felt the hardship of being diverted from his original course in life will in after life tell you that had he been allowed to hold his own land, and remain his own master in his old loved abode, he would have lapsed into a condition from which no worthy harvest could be expected. If a man only wishes that his own conceptions of prosperity be realised, then let him keep his land in his own hand and work his material irrespective of God’s demands; for certainly, if he yields himself to God, his own ideas of prosperity will not be realised. But if he suspects that God may have a more liberal conception of prosperity and may understand better than he what is eternally beneficial, let him commit himself and all his material of prosperity without doubting into God’s hand, and let him greedily obey all God’s precepts; for in neglecting one of these, he so far neglects and misses what God would have him enter into. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.